Where is your balm to the brokenhearted
when pain is looped publicly on video
for voyeurism and ratings?

.

Is there no more freedom
your Spirit can breathe upon those
most strangled, most strained, most encumbered
by centuries of hatred?

.

Where is your fulfillment of justice
in heaven or on earth?
Have the stars taken all your attention
in resolving their quarrels with far-flung moons?

.

Did you stop helping
after you fulfilled your promise to Jacob?
Were you too tired after the journey across the wilderness?
Was it just too much when they killed Christ?

.

Have you kept faith forever
to yourself while we cast around
looking for hope worth holding onto?

.

The prisoners are on strike,
the hungry are desperate,
the ignorant feel righteous,
the bowed down are drowning,
the strangers are turned away,
but sure: let’s carry on with loud praises to
the God who teases us across generations.

Tell me who you think will solve this. Tell me who you think can fix our collective state of being, the status quo of our living that includes as a foundational truth the devaluing and criminalizing of Black and brown bodies to the point of death.

Who do you think can fix this?

Who do you hold responsible for fixing this?

I talk with friends, I follow conversations on Facebook and Twitter, and I read books & blogs on racism, and it’s clear that there are many fixes. There are many good and necessary efforts toward uprooting racism, and truthfully we need every tool at our disposal to uproot racism. People I know and read have a variety of opinions about where to start or which efforts to prioritize:

The police system needs to be overhauled: not because every police officer is problematic, but because the historic foundations of policing are inherently racist and so the system of law enforcement needs revision if it’s going to be proactively anti-racist.

The justice system needs to be exorcised of its demons and redeemed of its biases against Black and brown persons: from public defenders’ offices to the selection of juries to mandatory sentencing laws to the privatization of jails & prisons.

It’s also essential for white folks to account for our participation in and our unwillingness to stand against racism. More than that, white folks need to talk to white folks about racism, we need to hold each other accountable for our prejudices, we need to teach each other that the white experience is not the only experience. In particular we Christians who are white need to speak up to other white Christians and testify that Christ’s commandment to love one another is at risk if we do any less than work wholeheartedly against personal & systemic racism.

Those are just a few tools and avenues in the work against racism. Where do you look for solutions?

Where and with whom do you place the responsibility for change?

Do not put your trust in princes, in mortals,
in whom there is no help.When their breath departs, they return to the earth
and their plans perish. (Psalm 146:3-4)

In this particular season of American racism, this is what I hear when I read Psalm 146:

Do not put your trust in police systems,
in which there is no help.Do not put your trust in justice systems,
in which there is no hope.Do not put your trust in white folks,
in whom there is no hearing.These are all mortal
and by their mortality, inherently sinful.When their self-righteous breath departs,
they will return to dust.Only when they return to dust will their plans perish.

It’s a dismal paraphrase of the psalm, perhaps, but then again several of our scripture readings this morning have a rather hopeless cloud hanging over them – did you notice?

Amos 6 is less than reassuring: “Alas to to you who relax on their couches, who drink a glass of wine, who pause to enjoy a bit of musical harmonization, not minding the suffering outside your doors. You’ll be the first to be punished for the injustices of the world when the LORD finally holds us accountable for failing to love one another.” How bad were their injustices and negligence? Amos wrote that the people’s living was so outrageously contrary to God that it was as if they were trying to plow the sea to reap a harvest. (Amos 6:12)

The thread of biblical misery continues in Luke 16: Jesus tells the parable of a rich man and a poor man who die. In the afterlife, the poor man is waited on by angels while the rich man is tormented by flames. For the first time in his life (and death), the rich man is in need and dependent on someone else for relief. And Abraham, who’s monitoring the whole situation, shrugs and says “Too bad for you.” When the rich man asks if the poor man can be sent with a warning message to the rich man’s brothers, Abraham shrugs again and says, “People don’t really like ghosts.”

Far from a parable of good news, Luke 16 discourages the notion that all will be better if we can just be patient for the sweet by-and-by. To the extent that we look at the pain & suffering, racism & hatred of the world around us and believe that heaven will be the great equalizer, that God’s grace will comfort all who have suffered and cover all who have sinned, Jesus disrupts us in the most strident terms, “Woe to you who have anything to do with the suffering of another. It would be better to throw yourself into the sea. Otherwise, plan to repent and confess at least seven times a day.” (Luke 17:1-4)

Who do we look to to fix this world of ours?

In what or in whom do we hope against the hopelessness of racism?

If we’re waiting for our sins to turn to dust along with our mortal selves, if we’re waiting for God’s grace to make us all one in the afterlife, Luke’s parable of the rich man and the poor man paints a picture of a judgment day that will feel worse before it feels better.

So then, hoping in heaven seems to be less than a guarantee.

Perhaps we hope just to live a little better day by day, to keep our priorities grounded in faith according to the wisdom of 1 Timothy 6: to fight the good fight of faith, to hold fast to God’s commandments, to avoid greed, to pursue righteousness. But faith did not save a Black man who was at the wrong end of a police officer’s gun in Charlotte or in Tulsa. Righteous living didn’t save a Black woman who was arrested in Texas for failing to use her turn signal.

God help us, where and in whom are we to place hope?

Happy are those whose help is the God of Jacob,
whose hope is in the LORD:

the One who made heaven and earth,
the sea and all that is in them,who keeps faith forever,who executes justice for the oppressed,who gives food to the hungry;the One who sets the prisoner freeand opens the eyes of the blind,the One who lifts up those who are
weighed down and weighted down,and watches over the stranger;

the One and only LORDwho upholds the orphan and the widowbut ruins the ways of the wicked.This is the LORD to whom we sing praises
for generations. (Psalm 146)

It is neither easy nor simplistic to say to one another, “Hope in the LORD,” at a time when hope feels so foolish.

But it is all and everything we have.

“Hope in the LORD” is the beginning of our efforts against racism. It is the foundation and motivation for living with love. “Hope in the LORD” compels us to look upward and outward when fear and stress would otherwise draw our shoulders and our spirits inward in self-protection.

“Hope in the LORD” is the rock we cling to at the end of each day, when racism remains even though we are tired. “Hope in the LORD” is the courage we have to sleep, believing that God has dreams still to give us that are more compelling than our nightmares.

“Hope in the LORD” is not a free pass from doing the work. It is not a dismissal of systems from being held accountable. It is the impatience that we will not wait for the princes of Psalm 146 or the rich man of Luke 16 to understand their dust & their sin before we demand the fullness of life. It is the conviction that our own dust & sin must not deplete another’s fullness of life, must not deplete our own full living in unlimited love.

“Hope in the LORD” is not easy but it is a yoke worth bearing — worth sharing and carrying together.

Though we pressed our bibles to your hands
and promised you life in the deep chilly river
we never meant to love you
and prayed Christ would forgive you for not
being like us, not even at the threat of death.

Though we survived by your blood and thrived
on your charism and consumed your resources
we never meant to love you
and resented that your resilience outlived us,
defied us, but never saved us from this death.

Though we pledged to embrace your spirit
distinct from its desires & needs & dreams
we never meant to love you
and made of your affections a golden calf
for which we killed faith & preached death.

Though we traveled the world in great hopes
of far becoming near and the strange familiar
we never meant to love you
and now you are too near so let us not risk
familiarity, else we care about your death.

Though we etch in our hearts “God so loved”
and pontificate amply of “brothers & sisters”
we never meant to love you
and build walls of ignorance around our hearts
for fear God might put our worldviews to death.

Though we cling to Your name as our own and
make Your body ours with every crumb & cup
we never meant to love You
and crave only a free ride on Your coattails for
our own self rightness against doubt & death.

Would that demons
could be sweet-talked
into release,
that the
perfect petition
correct niceties
best biblical treatise
purest sacrifice
would send them
fleeing over the cliffs.
Then the President would sing,
then Bree would climb freely,
then the sweet by-and-by
would be now.
But no.
Wishfulness
has no place
in exorcism.
The demons rage
and threaten;
they set fire and
cast a haze of doubt
as to the smoldering;
they twist words,
contort understanding,
hide behind good intentions;
they distract from their own exorcism
by perpetuating the need for triage
requiring that the anointing oil
the balm of gilead
be passed frantically
precious drop after drop
blood and oil both too costly.
Who can heal in order to fight
if the wounds are
unceasing?
Yet by the grace of God
the wounded stand and
command exorcism.
Yet by the grace of God
the oil multiplies to heal
another life, another day.
Now let the sweet-talkers
find their legs instead of their tongues.
Let the peacemakers and pacifiers
resign their anointing and strain their backs
in the picking and pressing of olives
for a new oil of healing.
Let the doubters abandon the hubris of proof
and with humility attend to the wounds
prioritize that sacred balm
where it is most needed
not where it is most sanitized.
Let our words blush and our actions falter
that do any less than drive out demons
and carry God’s fullest healing.

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